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==Root Verses<ref>English translation by [[Karl Brunnhölzl]], [[When the Clouds Part]]: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra. Boston: Snow Lion Publications, an imprint of [[Shambhala Publications]], 2014. All footnotes are from same following the numbers in the printed book.</ref>==
 
Ratnagotravibhāga Mahāyānottaratantraśāstra—An Analysis of the Jewel Disposition, A Treatise on the Ultimate Continuum of the Mahāyāna
 
Oṃ namaḥ Śrī Vajrasattvāya—Oṃ I pay homage to Glorious Vajrasattva<ref>DP "I pay homage to all buddhas and bodhisattvas." Throughout this translation of RGVV, numbers preceded by J, D, and P in "{ }"indicate the page numbers of Johnston’s Sanskrit edition and the folio numbers of the Tibetan versions in the Derge and Peking ''Tengyur'', respectively. In my translation, I have relied on the corrections of the Sanskrit in Takasaki 1966a, 396–99; Kano 2006, 545; de Jong 1968; and Schmithausen 1971; as well as on most of the latter two’s corrections of Takasaki’s and Obermiller’s (1984) English renderings. In the notes on my translation, D and P ''without any numbers refer to the Tibetan translation of RGVV in the Derge and Peking ''Tengyur'', respectively, while C indicates its version in the Chinese canon. </ref>




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=== {{#formredlink:target={{PAGENAME}}/Verse I.1|link text=Verse I.1|existing page link text=Verse I.1|form=Verse|query string=Verse[VerseNumber]=I.1}} ===
::'''Buddha, dharma, assembly, basic element''', 
::'''Awakening, qualities, and finally buddha activity'''—
::'''The body of the entire treatise'''
::'''Is summarized in these seven vajra points. I.1'''


=== {{#formredlink:target={{PAGENAME}}/Verse I.2|link text=Verse I.2|existing page link text=Verse I.2|form=Verse|query string=Verse[VerseNumber]=I.2}} ===
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::'''In accordance with their specific characteristics''' {P76a}
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::'''And in due order, the [first] three points of these [seven]'''
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::'''Should be understood from the introduction in the ''Dhāraṇirājasūtra'' '''
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::'''And the [latter] four from the distinction of the attributes of the intelligent and the victors. I.2'''
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<div class="h2 mt-0 pt-0">Root Verses<ref>English translation by [[Karl Brunnhölzl]], ''[[When the Clouds Part]]: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra''. Boston: Snow Lion Publications, an imprint of [[Shambhala Publications]], 2014. All footnotes are from same following the numbers in the printed book. French translation by [[Christian Charrier]] and [[Patrick Carré]]. ''Traité de la Continuité suprême du Grand Véhicule (Mahāyānottaratantraśāstra). Avec le commentaire de Jamgön Kongtrul Lodreu Thayé ('jam mgon kong sprul blo gros mtha' yas) L'Incontestable Rugissement du lion''. Tsadra Foundation Series. Plazac, France: Éditions Padmakara, 2019.</ref></div>


=== {{#formredlink:target={{PAGENAME}}/Verse I.3|link text=Verse I.3|existing page link text=Verse I.3|form=Verse|query string=Verse[VerseNumber]=I.3}} ===
<div class="offwhite-bg rounded tsdwiki-depth-1 my-4 p-4 my-lg-5 p-lg-5 pb-5">
::'''From the Buddha [comes] the dharma and from the dharma, the noble saṃgha'''.
::'''Within the saṃgha, the [tathāgata] heart leads to the attainment of wisdom'''.
::'''The attainment of that wisdom is the supreme awakening that is endowed with'''
::'''The attributes such as the powers that promote the welfare of all sentient beings. I.3'''


==Chapter 1 <br> The Three Jewels and the Tathāgata Heart==
The root verses presented here have been parsed from the ''Ratnagotravibhāga Mahāyānottaratantraśāstra'' (''Theg pa chen po rgyud bla ma'i bstan bcos''), which according to the Tibetan tradition is attributed to [[Maitreya]]. [[A_History_of_Buddha-Nature_Theory:_The_Literature_and_Traditions#The Ratnagotravibhāga and the Later Spread of Buddha-Nature Theory in India|More on the history of this text can be found here]]. This page was created for ease of reference to allow readers to quickly navigate between verses. The prose commentary that accompanies these verses has also been extracted so that it may be read alongside the associated verses. This commentary, attributed to [[Asaṅga]], is known in the contemporary scholarship that follows the Tibetan tradition as the ''Ratnagotravibhāgavyākhyā'' (''Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa'').  
===[[/Verse I.4/]]===
::'''You awakened to peaceful buddhahood without beginning, middle, or end.'''
::'''Upon your self-awakening, you taught the fearless everlasting path so that the unawakened may awake.'''
::'''I pay homage to you who wield the supreme sword and vajra of wisdom and compassion, cut the sprouts of suffering to pieces,'''
::'''And break through the wall of doubts concealed by the thicket of various views. I.4'''
===[[/Verse I.5/]]===
::'''Being unconditioned, effortless,'''
::''' Not being produced<ref>DP 'rtogs''. RGVV makes it clear that this means "awakened" or "realized" (the same goes for ''udaya'' in I.7a). </ref> through other conditions,'''
::''' And possessing wisdom, compassion, and power,'''
::'''Buddhahood is endowed with the two welfares. I.5'''
===[[/Verse I.6/]]===
::'''It is unconditioned because its nature '''
::'''Is to be without beginning, middle, and end. '''
::'''It is declared to be effortless '''
::'''Because it possesses the peaceful dharma body.''' <ref>śāntadharmaśarīra.</ref> I.6
===[[/Verse I.7/]]===
::'''It is not produced through other conditions''' 
::'''Because it is to be realized personally. {D78a}''' 
::'''Thus, it is wisdom because it is threefold awakening. '''
::'''It is compassion because it teaches the path. I.7'''
===[[/Verse I.8/]]===
::'''It is power because it overcomes suffering '''
::'''And the afflictions through wisdom and compassion.''' 
::'''One’s own welfare is by virtue of the first three qualities '''
::'''And the welfare of others by virtue of the latter three. I.8'''
===[[/Verse I.9/]]===
::'''Inscrutable as neither nonexistent nor existent nor [both] existent and nonexistent nor other than existent and nonexistent,'''
::'''Free from etymological interpretation, to be personally experienced, and peaceful—{J11}'''
::'''I pay homage to this sun of the dharma, which shines the light of stainless wisdom'''
::'''And defeats passion, aggression, and [mental] darkness with regard to all focal objects.<ref>VT (fol. 11v.1) glosses "all objects" as "cognitive obscurations," "passion and aggression" as "afflictive obscurations," and "darkness" as bewilderment.</ref> I.9'''


===[[/Verse I.10/]]===
This page also allows the reader to view the verses and commentary in a variety of languages, namely Sanskrit, Chinese, Tibetan, English, and French. We have undertaken this concordance with the understanding that none of these texts are the same; ours is at best an approximation. This is because both the Tibetan and the Chinese versions are not translations of the surviving Sanskrit text, which was discovered in a Tibetan monastery in the 1930s. At best the three versions can be said to share a common ancestor. The English translation we have used from [[Karl Brunnhölzl]] is based on both the Tibetan and the Sanskrit.


::'''By virtue of its being inconceivable, free from the dual, nonconceptual,'''
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::'''Pure, manifesting, and a remedial factor,'''<ref>J ''vipakṣa/pratipakṣa'', which literally means "opponent" or "adversary,"but for stylistic reasons, I follow the Tibetan ''gnyen po''. </ref>
::'''It is what is and what makes free from attachment, respectively— '''
::'''The dharma that is characterized by the two realities. I.10'''
===[[/Verse I.11/]]===
::'''Freedom from attachment {P81a} consists of '''
::'''The two realities of cessation and the path. '''
::'''In due order, these two are to be understood '''
::'''Through three qualities each. I.11'''
===[[/Verse I.12/]]===
::'''Because of being inscrutable, because of being inexpressible, '''
::'''And because of being the wisdom of the noble ones, it is inconceivable.'''
::'''Because of being peaceful, it is free from the dual and without conceptions.'''
::'''[In its] three [qualities] such as being pure, it is like the sun. I.12'''
===[[/Verse I.13/]]===
::'''They perfectly realize that the endpoint of the identitylessness of the entire world is peace'''
::'''Because they see that, by virtue of the natural luminosity of the minds in this [world], the afflictions are without nature. {D82a}'''
::'''I pay homage to those who see that perfect buddhahood is allpervading, whose intelligence is unobscured,'''
::'''And whose wisdom vision has the purity and infinitude of beings as its objects. I.13'''
===[[/Verse I.14/]]===


::'''By virtue of the purity of the inner'''
As for the sources of the various languages presented, the English is taken from [[Karl Brunnhölzl]]'s translation of the ''Ratnagotravibhāga'' published in his book ''[[When the Clouds Part]]'' and the French is from [[Christian Charrier]] and [[Patrick Carré]]'s 2019 translation, ''[[Books/Traité_de_la_Continuité_suprême_du_Grand_Véhicule|Traité de la Continuité suprême du Grand Véhicule]]''. However, on the individual verse pages we have also presented a selection of alternative translations as well. The Tibetan is taken from the Derge edition of the Tengyur (''sde dge bstan 'gyur''), with the verses extracted from ''Theg pa chen po rgyud bla ma'i bstan bcos'' and the commentary extracted from the ''Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa''. The digitized input of these were drawn from the input provided on the [https://adarsha.dharma-treasure.org/ Adarsha] website. As for the Sanskrit, both the verses and the commentary were taken from E. H. Johnston's 1950 publication of the ''Ratnagotravibhāga Mahāyānottaratantraśāstra'', with the digitized text extracted from the input created by the University of the West as part of the [http://www.dsbcproject.org/canon-text/content/575/2687 Digital Sanskrit Buddhist Canon Project]. And, finally, the Chinese verses have been extracted from the website of the [http://cbetaonline.dila.edu.tw/en/T1611_001 Chinese Buddhist Electronic Text Association]. Furthermore, readers can find links to these various sources on the individual verse pages, as well.
::'''Wisdom vision of suchness and variety,'''
::'''The assembly of the irreversible intelligent ones'''
::'''Is [endowed] with unsurpassable qualities. I.14'''
===[[/Verse I.15/]]===
::'''[The wisdom of] suchness'''<ref>I follow MB ''yathāvattvaṃ jagac''° (confirmed by DP ji lta nyid) against J ''yathāvat taj jagac''°. </ref> '''by virtue of'''
::'''Realizing the world’s true nature of peace'''
::'''Is due to the natural complete purity [of the mind]'''
::'''And due to seeing the primordial termination of the afflictions'''. I.15
===[[/Verse I.16/]]===
::'''[The wisdom of] being variety is due to'''
::'''The intelligence that encompasses the entire range of the knowable'''
::'''Seeing the existence of the true nature'''
::'''Of omniscience in all sentient beings'''. I.16
===[[/Verse I.17/]]===
::'''Such a realization is the vision'''
::'''Of one’s own personal wisdom'''.
::'''It is pure in the stainless basic element'''
::'''Because it lacks attachment and lacks obstruction'''. I.17
===[[/Verse I.18/]]===
::'''By virtue of this purity of the vision of wisdom''',
::'''The noble ones, who are irreversible'''<ref>I follow Takasaki’s and Schmithausen’s emendation of MB and J ''avaivartyād'' to ''avaivartyā'', which is confirmed by VT (fol. 11v5) ''avivartyā''.</ref>
::'''From unsurpassable buddha wisdom''',<ref>The translation of I.18bc follows Schmithausen’s relating ''buddhajñānād anuttarāt'' to ''avaivartyā'', which is confirmed by VT (fol. 11v5) ''anuttarād buddhajñānād avivartyā āryā bhavanti''. However, lines I.18bc could also be read as "Buddha wisdom is unsurpassable. Therefore, the irreversible noble ones . . . ,"which is suggested by DP ''sang rgyas ye shes bla med phyir / ’phags pa phyir mi ldog pa ni'' / and RGVV’s comments on these lines.</ref>
::'''Are the refuge of all that lives'''. I.18
===[[/Verse I.19/]]===
::'''For the purpose of the teacher, the teaching, and the disciples''',
::'''The three refuges are taught'''
::'''With regard to those in the three yānas'''
::'''And those who have faith in the three activities'''. I.19
===[[/Verse I.20/]]===
::'''Because of being abandoned, because of having a deceptive nature''',
::'''Because of being nonexistent, and because of being fearful''',
::'''The twofold dharma and the noble saṃgha'''
::'''Are not the ultimate supreme refuge'''. I.20
===[[/Verse I.21/]]===
::'''Ultimately, however, the single<ref>I follow the interlinear gloss in SM, which has ekaṃ tu in I.21a against J ''ekatra''.</ref> refuge'''
::'''Of the world is buddhahood'''
::'''Because the sage possesses the body of the dharma'''
::'''And because it is the consummation of the assembly. I.21'''
===[[/Verse I.22/]]===
::'''They are jewels because their appearance is difficult to encounter''',
::'''Because they are stainless, because they possess power''',
::'''Because they are the ornaments of the world''',
::'''Because they are supreme, and because they are changeless'''. I.22
===[[/Verse I.23/]]===
::'''Suchness with stains, the one without stains,'''
::'''Stainless buddha qualities, and the activity of the victors'''
::'''Are the objects of those who see the ultimate''',
::'''From which the three splendid<ref>J ''śubha'', which can also mean "beautiful," "good," "virtuous," "pleasant," "eminent," "bright," and "pure"; DP ''dge ba''. GC (209.21–23) explains that ''dge ba'' can refer to Sanskrit ''śuddhi'' ("pure"), ''sukha'' ("bliss"), and ''śobha'' ("beautiful" or "excellent"). What this means here is that the three jewels possess all these qualities.
</ref> jewels arise.'''<ref>I follow Schmithausen’s reading of MB °sambhavo against J °''sargako''.</ref>  I.23
===[[/Verse I.24/]]===
::'''The disposition of the three jewels'''
::'''Is the object of those who see everything'''. {D85b}
::'''It is fourfold and is inconceivable'''
::'''For four reasons in due order''' I.24
===[[/Verse I.25/]]===
::'''Since it is pure and yet associated with afflictions''',
::'''Since it is not afflicted and yet becomes pure''',
::'''Since its qualities are inseparable,'''
::And since [its activity] is effortless and nonconceptual'''. I.25
===[[/Verse I.26/]]===
::'''As for what is to be awakened, awakening''',  
::'''Its branches, and what causes awakening, in due order''',
::'''One point is the cause and three'''
::'''Are the conditions for its purity'''. I.26
===[[/Verse I.27/]]===
::'''Since buddha wisdom enters into the multitudes of beings''',
::'''Since its stainlessness is nondual by nature''',
::'''And since the buddha disposition is metaphorically referred to by [the name of] its fruition''',
::'''All beings are said to possess the buddha [heart]'''.<ref>In the Tibetan editions of the ''Uttaratantra'', this verse follows I.28, and some editions omit it altogether. JKC (50) notes this fact and says that it does belong to the text since Dölpopa, Karma Könshön (a student of the Third Karmapa), Rongtön, Gö Lotsāwa, and others quote and comment on it extensively.</ref> I.27
===[[/Verse I.28/]]===
::'''Since the perfect buddhakāya radiates''',
::'''Since suchness is undifferentiable''',
::'''And because of the disposition''',
::'''All beings always possess the buddha heart'''. I.28
===[[/Verse I.29/]]===
::'''In terms of nature and cause, fruition, function, endowment, manifestation''',
::'''Phases, all-pervasiveness''',
::'''Ever-changeless qualities,<ref>Despite the plural "qualities" (''sadāvikāritvaguṇesv'') here, the comments in the text below make it clear that this point does not so much refer to the qualities of the tathāgata heart’s being changeless (which is also true), but to its very quality of being changeless. Almost all Tibetan commentaries take "qualities"in DP ''rtag tu mi ’gyur yon tan dbyer med ni'' as relating to the next point, thus speaking of "ever-changelessness, and the inseparability of the qualities."</ref> and inseparability''',
::'''The topic in mind, the ultimate basic element, should be understood.''' I.29
===[[/Verse I.30/]]===
::'''It is always unafflicted by nature''',
::'''Just like a pure jewel, space, and water'''.
::'''It comes to life<ref> J ''anvaya'' (lit. "descendant" or "the logical connection between cause and effect"), DP "arises" (''byung ba'').</ref> through having faith in the dharma''',
::'''Supreme prajñā, samādhi, and compassion.''' I.30
===[[/Verse I.31/]]===
::'''By virtue of its nature of power''',
::'''Being unchanging, and being moist''',
::'''It resembles the qualities'''
::'''Of a wish-fulfilling jewel, space, and water'''. I.31
===[[/Verse I.32/]]===
::'''Hostility toward the dharma, views about a self''',
::'''Fear of saṃsāra’s suffering''',
::''' And indifference about the welfare of sentient beings'''—
::'''These are the four obscurations''' I.32 {P91b}
===[[/Verse I.33/]]===
::'''Of those with great desire,<ref>J ''icchantika'', DP '' ’dod chen''. VT (fol. 12r4) glosses this term as "those who desire saṃsāra." This term is also used to describe those beings who, according to some, have absolutely no disposition or potential for ever achieving nirvāṇa or buddhahood. However, texts such as RGVV take this term to mean that though these beings possess buddha nature just like all other beings, it is so densely obscured that it will take them a very long time to enter the dharma and attain nirvāṇa.</ref> tīrthikas''',
::'''Śrāvakas, and self-arisen [buddhas]''',
::'''The causes of purity are the four dharmas'''
::'''Of having faith and so forth'''. I.33
===[[/Verse I.34/]]===
::'''Those whose seed is the faith in the supreme yāna''',
::'''Whose mother is the prajñā that gives birth to the buddha qualities, {J30}'''
::'''Whose womb is blissful samādhi, and whose nanny is compassion'''
::'''Are the children who take after the sages'''. I.34
===[[/Verse I.35/]]===
::'''The fruition consists of the pāramitās that are'''
::'''The qualities of purity, self, bliss, and permanence'''.
::'''It has the function of being weary of suffering'''
::'''As well as striving and aspiring to attain peace'''. I.35
===[[/Verse I.36/]]===
::'''In brief, the fruition of those [causes]'''
::'''Is characterized by being the remedies'''
::'''That counteract the four kinds of'''
::'''Mistakenness about the dharmakāya'''. I.36
===[[/Verse I.37/]]===
::'''Because the [dharmakāya] is naturally pure''' {P96a}
::'''And free from latent tendencies, it is pure.'''
::''' It is the supreme self because the reference points'''
::'''Of self and no-self are at peace'''.<ref>I follow MA/MB °''vyupaśāntitaḥ'' and DP ''nye bar zhi ba'' against J 'kṣayaśāntitaḥ''. </ref> I.37
===[[/Verse I.38/]]===
::'''It is bliss because the skandha of a mental nature'''
::'''And its causes have come to an end'''.
::'''It is permanent because the equality'''  
::'''Of saṃsāra and nirvāṇa is realized'''. I.38
===[[/Verse I.39/]]===
::'''With prajñā, they cut through all self-cherishing without exception'''.
::'''Because they cherish sentient beings, those full of compassion do not approach peace.'''
::'''Relying in this way on intelligence and compassion, the two means for awakening''',
::'''The noble ones approach neither saṃsāra<ref>Following Schmithausen and DP '' ’khor ba'', ''saṃvṛtiṃ'' is emended to ''saṃsṛtiṃ''.</ref> nor nirvāṇa'''. I.39
===[[/Verse I.40/]]===
::'''If the buddha element did not exist''',
::'''There would be no weariness of suffering''',
::'''Nor would there be the wish, striving''', {D94a}
::'''And aspiration for nirvāṇa'''. I.40
===[[/Verse I.41/]]===
::'''This seeing of the flaws of suffering and the qualities of happiness'''
::'''In [saṃsāric] existence and nirvāṇa'''
::'''Occurs [only] when the disposition exists'''
::'''Because it does not [occur] in those without the disposition'''.<ref>I follow MB ''agotrāṇāṃ na tad yataḥ'' and DP ''gang phyir de / rigs med pa dag med pa’i phyir'' against J ''agotrāṇāṃ na vidyate''.</ref> I.41
===[[/Verse I.42/]]===
::'''Just like the ocean, [the disposition of the victors] is an inexhaustible source'''
::'''Of immeasurable jewels [in the form of its] qualities'''.
::'''Just like a lamp, it is endowed with'''
::'''Inseparable qualities by its nature'''.<ref>The translation follows Schmithausen’s suggestion to understand °''guṇayuktasvbhāvataḥ'' as a predicative ablative that qualifies "disposition of the victors" (''jinagarbhaḥ'') in I.45c. Takasaki 1966a (400ff.) already pointed out that verses I.30, 35, 42, and 45, though interrupted by several commentarial verses, are to be considered as a unit, with jinagarbhaḥ in I.45c being the subject that is common to all four verses. As mentioned above, the six topics of nature, cause, fruition, function, endowment, and manifestation in these four verses are described in a similar way in verses IX.56–59 of the ''Mahāyānasūtrālaṃkāra'' (which are also found as concluding verses in the ''Buddhabhūmisūtra''), where they pertain to the purity of the dharmadhātu as the common subject. As for Takasaki’s different rendering of I.42cd ("because of its nature of being endowed with properties indivisible [from it]"), it seems to correspond exactly to DP ''dbyer med yon tan dang ldan pa’i / ngo bo nyid phyir''.</ref> I.42
===[[/Verse I.43/]]===
::'''Since the basic element consists of the dharmakāya''',
::'''As well as the wisdom and the compassion of the victor''',
::'''It is taught to be like the ocean'''
::'''In terms of a vessel, jewels, and water'''. I.43
===[[/Verse I.44/]]===
::'''In the stainless foundation, the supernatural knowledges''',
::'''Wisdom, and stainlessness<ref>VT (fol. 12v4) glosses "wisdom" as "the wisdom of the termination of contamination" and "stainlessness"as "the termination of contamination."</ref> are inseparable from suchness'''.
::'''Therefore, they are similar, respectively, to'''
::'''The light, heat, and color of a lamp.'''<ref>I follow Schmithausen’s emendation of MB ''dīpāloṣṇatāvarṇṇasya'' [or °''sā''°] ''dharmamālāśraye'' to ''dīpālokoṣṇavarṇasādharmyaṃ amalāśraye'' against J ''dīpālokoṣṇavarṇasya sādharmyaṃ vimalāśraye''.</ref> I.44
===[[/Verse I.45/]]===
::'''Manifesting differently as the suchness'''  
::'''Of ordinary beings, noble ones, and perfect buddhas''',<ref>I follow MB °''tathatābhinnavṛttitaḥ'' and DP ''de bzhin nyid dbye’i ’jug pa las'' against J °''tathatāvyatirekataḥ''. The translation follows Schmithausen’s suggestion to understand this compound as a predicative ablative (as in I.42) qualifying "the disposition of the victors" (thus, closely corresponding in meaning to °''bhinnavṛttikaḥ'' in ''Mahāyānasūtrālaṃkāra'' IX.59b). However, as Schmithausen remarks, RGVV interprets vṛtti as pravṛtti in the sense of the more or less unmistaken ways in which ordinary beings, bodhisattvas, and buddhas engage the tathāgata heart. Besides "manifestation" and "engagement,"both terms can also mean "behavior," "activity," and "function." Further meanings of ''vṛtti'' include "mode of being," "nature," "state," and "condition,"while ''pravṛtti'' can also mean "advancing" and "cognition."</ref>
::'''The disposition of the victors is taught'''
::'''To sentient beings by those who see true reality'''. I.45
===[[/Verse I.46/]]===
::'''Ordinary beings are mistaken''',
::'''Those who see reality are the opposite''',
::'''And tathāgatas are most exactly unmistaken'''
::'''And free from reference points'''.<ref>This verse closely parallels the words and the meaning of ''Madhyāntavibhāga'' IV.12. </ref> I.46
===[[/Verse I.47/]]===
::'''Its being impure, its being both impure and pure''',
::'''And its being completely pure, in due order''',
::'''Are expressed as "the basic element<ref>DP omit "basic element."</ref> of sentient beings''',"
::'''"Bodhisattva," and "tathāgata'''." I.47
===[[/Verse I.48/]]===
::'''The basic element that consists of<ref>I follow DP '' ’di drug gis ni bsdus pa yi / khams'' . . . against J and MA/MB, thus replacing ''samāsataḥ'' by ''samāsitaḥ''.</ref> these'''
::'''Six topics, such as [its] nature''',
::'''Is taught<ref>I follow MB ''nirdiṣṭo'' against J ''vidito''. </ref> through three names'''
::'''In its three phases'''. I.48
===[[/Verse I.49/]]===
::'''Just as space with its character
::'''Of nonconceptuality is present everywhere''',
::'''So the stainless basic element that is'''
::'''The nature of the mind is omnipresent'''. I.49
===[[/Verse I.50/]]===
::'''[Its] general characteristic is that it pervades'''
::'''Flaws, qualities, and perfection,'''
::'''Just as space [pervades] inferior, middling''',
::'''And supreme kinds of forms'''. I.50
===[[/Verse I.51/]]===
::'''Since it is adventitiously associated with flaws'''
::'''And since it is naturally endowed with qualities''',
::'''Its true nature of being changeless'''
::'''Is the same before as after'''. I.51
===[[/Verse I.52/]]===
::'''Just as all-pervasive space'''
::'''Is untainted due to its subtlety''',  
::'''So this [basic element] that abides everywhere'''
::'''In sentient beings is untainted'''. I.52
===[[/Verse I.53/]]===
::'''Just as the worlds everywhere'''
::'''Are born and perish in space''',
::'''So the faculties arise and perish'''
::'''In the unconditioned basic element'''. I.53
===[[/Verse I.54/]]===
::'''Just as space was never''' {D97b}
::'''Burned before by any fires''', {P101a}
::'''So this [basic element] is not consumed'''
::'''By the fires of death, sickness, and aging'''. I.54
===[[/Verse I.55/]]===
::'''Earth rests upon water, water on wind''',
::'''And wind on space''',
::'''[But] space does not rest on the elements'''  
::'''Of wind, water, or earth'''.<ref>This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.</ref> I.55
===[[/Verse I.56/]]===
::'''Likewise, skandhas, dhātus, and faculties'''<ref>Here, the text has ''indriya'', which is always replaced by āyatana below.</ref>
::'''Rest on karma and afflictions''',
::'''And karma and afflictions always rest on'''
::'''Improper mental engagement'''. I.56
===[[/Verse I.57/]]===
::'''Improper mental engagement'''
::'''Rests on the purity of the mind''',
::'''[But] this nature of the mind does not rest'''
::'''On any of these phenomena'''. I.57
===[[/Verse I.58/]]===
::'''The skandhas, āyatanas, and dhātus'''
::'''Should be understood as being like the element of earth'''.
::'''The karma and afflictions of living beings'''
::'''Should be understood as resembling the element of water'''. I.58 {J43}
===[[/Verse I.59/]]===
::'''Improper mental engagement'''
::'''Is to be known as being like the element of wind'''.
::'''Being without root and not resting [on anything]''',
::'''[Mind’s] nature is similar to space'''. I.59
===[[/Verse I.60/]]===
::'''Improper mental engagement'''
::'''Rests on the nature of the mind''',
::'''And improper mental engagement'''
::'''Produces karma and afflictions'''. I.60
===[[/Verse I.61/]]===
::'''Skandhas, āyatanas, and dhātus'''
::'''Arise and disappear'''
::'''From water-like karma and afflictions''',
::'''Just as the evolution and dissolution of the [world]'''. I.61
===[[/Verse I.62/]]===
::'''Lacking causes and conditions''',
::'''Lacking aggregation, and lacking'''
::'''Arising, ceasing, and abiding''',
::'''The nature of the mind resembles space'''. I.62
===[[/Verse I.63/]]===
::'''The luminous nature of the mind'''
::'''Is completely unchanging, just like space'''.
::'''It is not<ref>Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative). </ref> afflicted by adventitious stains''',
::'''Such as desire, born from false imagination'''. I.63
===[[/Verse I.64/]]===
::'''The mass of water-like karma'''
::'''And afflictions does not generate it''',
::'''Nor do the raging fires of death,'''
::'''Sickness, and aging consume it'''. I.64
===[[/Verse I.65/]]===
::'''The three fires—the fire at the end of an age''',
::'''The one in hell, and ordinary [fire]'''—
::'''Should be understood, in due order, as the examples'''<ref>I follow MA/MB ''tadupamā'' against J ''ta upamā''.</ref>
::'''For the three fires of death, sickness, and aging'''. I.65
===[[/Verse I.66/]]===
===[[/Verse I.67/]]===
===[[/Verse I.68/]]===
===[[/Verse I.69/]]===
===[[/Verse I.70/]]===
===[[/Verse I.71/]]===
===[[/Verse I.72/]]===
===[[/Verse I.73/]]===
===[[/Verse I.74/]]===
===[[/Verse I.75/]]===
===[[/Verse I.76/]]===
===[[/Verse I.77/]]===
===[[/Verse I.78/]]===
===[[/Verse I.79/]]===
===[[/Verse I.80/]]===
===[[/Verse I.81/]]===
===[[/Verse I.82/]]===
===[[/Verse I.83/]]===
===[[/Verse I.84/]]===
===[[/Verse I.85/]]===
===[[/Verse I.86/]]===
===[[/Verse I.87/]]===
===[[/Verse I.88/]]===
===[[/Verse I.89/]]===
===[[/Verse I.90/]]===
===[[/Verse I.91/]]===
===[[/Verse I.92/]]===
===[[/Verse I.93/]]===
===[[/Verse I.94/]]===
===[[/Verse I.95/]]===
===[[/Verse I.96/]]===
::'''A buddha in a decaying lotus, honey amid bees''',
::'''Kernels in their husks,<ref>1424. I follow MA tuṣeṣu sārāny against J tuṣesu sārāny.</ref> gold in  filth''',
::'''A treasure in the earth, a sprout and so on from a small fruit''',
::'''An image of the victor in a tattered garment''', I.96
===[[/Verse I.97/]]===
::'''Royalty in the womb of a destitute<ref>1425. DP "lowly" (ngan ma).</ref> woman''',
::'''And a precious statue in clay—just as these exist''',
::'''This basic element dwells in sentient beings'''
::'''Obscured by the adventitious stains of the afflictions'''. I.97
===[[/Verse I.98/]]===
===[[/Verse I.99/]]===
===[[/Verse I.100/]]===
{{References}}


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In terms of the numbering of the verses and their order, we have followed [[Brunnhölzl]]'s presentation in ''[[When the Clouds Part]]''.<ref>Brunnhölzl, ''[[When the Clouds Part]],'' p. 1060: <q>Throughout this translation of RGVV, numbers preceded by J, D, and P in "{ }" indicate the page numbers of Johnston’s Sanskrit edition and the folio numbers of the Tibetan versions in the Derge and Peking ''Tengyur'', respectively. In my translation, I have relied on the corrections of the Sanskrit in Takasaki 1966a, 396–99; Kano 2006, 545; de Jong 1968; and Schmithausen 1971; as well as on most of the latter two’s corrections of Takasaki’s and Obermiller’s (1984) English renderings. In the notes on my translation, D and P without any numbers refer to the Tibetan translation of RGVV in the Derge and Peking ''Tengyur'', respectively, while C indicates its version in the Chinese canon. </ref> The order appears to be fairly standard, except for one instance in which verses I.27 and I.28 are reversed in the Tibetan edition found in the Derge Tengyur. However, in terms of the numbering, there are a couple of instances in which verses appear to have been added to the Tibetan redactions. In these cases, such as the two verses appearing between verses I.83 and I.84, these presumed additions have been numbered as I.83.1 and I.83.2 in order to maintain the numbering schema of the core verses. There are many complex issues with the Chinese text where it does not match as closely to the other versions and we hope to get expert input on updating the information here for Chinese readers.</q>  
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<div class="h3">An Analysis of the Jewel Disposition, A Treatise on the Ultimate Continuum of the Mahāyāna</div>


Oṃ namaḥ Śrī Vajrasattvāya—Oṃ I pay homage to Glorious Vajrasattva<ref>The Tibetan versions [DP] have "I pay homage to all buddhas and bodhisattvas."</ref>


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Latest revision as of 13:01, 15 January 2025



Ratnagotravibhāga Mahāyānottaratantraśāstra
रत्नगोत्रविभाग महायानोत्तरतन्त्रशास्त्र
Ratnagotravibhāga Mahāyānottaratantraśāstra
ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས།
theg pa chen po rgyud bla ma'i bstan bcos
究竟一乘寶性論
jiu jing yi cheng bao xing lun
Traité de la Continuité suprême du Grand Véhicule
The Treatise on the Ultimate Continuum of the Mahāyāna (84000)
D4024  ·  001 T1,611
SOURCE TEXT

Back to text page ·   Switch to: Root VersesEnglishFrenchSanskritTibetanChinese


Root Verses[1]

The root verses presented here have been parsed from the Ratnagotravibhāga Mahāyānottaratantraśāstra (Theg pa chen po rgyud bla ma'i bstan bcos), which according to the Tibetan tradition is attributed to Maitreya. More on the history of this text can be found here. This page was created for ease of reference to allow readers to quickly navigate between verses. The prose commentary that accompanies these verses has also been extracted so that it may be read alongside the associated verses. This commentary, attributed to Asaṅga, is known in the contemporary scholarship that follows the Tibetan tradition as the Ratnagotravibhāgavyākhyā (Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa).

This page also allows the reader to view the verses and commentary in a variety of languages, namely Sanskrit, Chinese, Tibetan, English, and French. We have undertaken this concordance with the understanding that none of these texts are the same; ours is at best an approximation. This is because both the Tibetan and the Chinese versions are not translations of the surviving Sanskrit text, which was discovered in a Tibetan monastery in the 1930s. At best the three versions can be said to share a common ancestor. The English translation we have used from Karl Brunnhölzl is based on both the Tibetan and the Sanskrit.

As for the sources of the various languages presented, the English is taken from Karl Brunnhölzl's translation of the Ratnagotravibhāga published in his book When the Clouds Part and the French is from Christian Charrier and Patrick Carré's 2019 translation, Traité de la Continuité suprême du Grand Véhicule. However, on the individual verse pages we have also presented a selection of alternative translations as well. The Tibetan is taken from the Derge edition of the Tengyur (sde dge bstan 'gyur), with the verses extracted from Theg pa chen po rgyud bla ma'i bstan bcos and the commentary extracted from the Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa. The digitized input of these were drawn from the input provided on the Adarsha website. As for the Sanskrit, both the verses and the commentary were taken from E. H. Johnston's 1950 publication of the Ratnagotravibhāga Mahāyānottaratantraśāstra, with the digitized text extracted from the input created by the University of the West as part of the Digital Sanskrit Buddhist Canon Project. And, finally, the Chinese verses have been extracted from the website of the Chinese Buddhist Electronic Text Association. Furthermore, readers can find links to these various sources on the individual verse pages, as well.

In terms of the numbering of the verses and their order, we have followed Brunnhölzl's presentation in When the Clouds Part.[2] The order appears to be fairly standard, except for one instance in which verses I.27 and I.28 are reversed in the Tibetan edition found in the Derge Tengyur. However, in terms of the numbering, there are a couple of instances in which verses appear to have been added to the Tibetan redactions. In these cases, such as the two verses appearing between verses I.83 and I.84, these presumed additions have been numbered as I.83.1 and I.83.2 in order to maintain the numbering schema of the core verses. There are many complex issues with the Chinese text where it does not match as closely to the other versions and we hope to get expert input on updating the information here for Chinese readers.

An Analysis of the Jewel Disposition, A Treatise on the Ultimate Continuum of the Mahāyāna

Oṃ namaḥ Śrī Vajrasattvāya—Oṃ I pay homage to Glorious Vajrasattva[3]

Chapter I

I.1
སངས་རྒྱས་ཆོས་ཚོགས་ཁམས་དང་བྱང་ཆུབ་དང་། །

ཡོན་ཏན་སངས་རྒྱས་ཕྲིན་ལས་ཐ་མ་སྟེ། །
བསྟན་བཅོས་ཀུན་གྱི་ལུས་ནི་མདོར་བསྡུ་ན། །

རྡོ་རྗེ་ཡི་ནི་གནས་བདུན་འདི་དག་གོ། །
बुद्धश्च धर्मश्च गणश्च धातु-

र्बोधिर्गुणाः कर्म च बौद्धमन्त्यम्
कृत्स्नस्य शास्त्रस्य शरीरमेतत्

समासतो वज्रपदानि सप्त
Buddha, dharma, assembly, basic element,

Awakening, qualities, and finally buddha activity–
The body of the entire treatise

Is summarized in these seven vajra points.
French
佛法及眾僧性道功德業
略說此論體七種金剛句

Verse page

I.2
འདི་དག་རང་མཚན་ཉིད་ཀྱི་རྗེས་འབྲེལ་བ། །

གོ་རིམས་ཇི་བཞིན་གཟུངས་ཀྱི་རྒྱལ་པོའི་མདོར། །
གླེང་གཞི་ལས་ནི་གནས་གསུམ་རིག་བྱ་སྟེ། །

བཞི་ནི་བློ་ལྡན་རྒྱལ་ཆོས་དབྱེ་བ་ལས། །
स्वलक्षणेनानुगतानि चैषां

यथाक्रमं धारणिराजसूत्रे
निदानतस्त्रीणि पदानि विद्या-

च्चत्वारि धीमज्जिनधर्मभेदात्
In accordance with their specific characteristics

And in due order, the [first] three points of these [seven]
Should be understood from the introduction in the Dhāraṇirājasūtra

And the [latter] four from the distinction of the attributes of the intelligent and the victors.
French
七種相次第總持自在王

菩薩修多羅序分有三句
餘殘四句者在菩薩如來

智慧差別分應當如是知

Verse page

I.3
སངས་རྒྱས་ལས་ཆོས་ཆོས་ལས་འཕགས་པའི་ཚོགས། །

ཚོགས་ལས་སྙིང་པོ་ཡེ་ཤེས་ཁམས་ཐོབ་མཐར། །
ཡེ་ཤེས་དེ་ཐོབ་བྱང་ཆུབ་མཆོག་ཐོབ་སོགས། །

སེམས་ཅན་ཀུན་དོན་བྱེད་ཆོས་རྣམས་དང་ལྡན། །
बुद्धाद्धर्मो धर्मतश्चार्यसंघः

संघे गर्भो ज्ञानधात्वाप्तिनिष्ठः।
तज्ज्ञानाप्तिश्चाग्रबोधिर्बलाद्यै-

र्धमैर्युक्ता सर्वसत्त्वार्थकृद्भिः
From the Buddha [comes] the dharma and from the dharma, the noble saṃgha.

Within the saṃgha, the [tathāgata] heart leads to the attainment of wisdom.
The attainment of that wisdom is the supreme awakening that is endowed with

The attributes such as the powers that promote the welfare of all sentient beings.
French
從佛次有法次法復有僧

僧次無礙性從性次有智
十力等功德為一切眾生

而作利益業有如是次第

Verse page

I.4
གང་ཞིག་ཐོག་མ་དབུས་མཐའ་མེད་ཞི་སངས་རྒྱས་ཉིད་རང་རྣམ་སངས་རྒྱས། །
སངས་རྒྱས་ནས་ནི་མ་རྟོགས་རྟོགས་ཕྱིར་འཇིག་མེད་རྟག་པའི་ལམ་སྟོན་པ། །
མཁྱེན་བརྩེའི་རལ་གྲི་རྡོ་རྗེ་མཆོག་བསྣམས་སྡུག་བསྔལ་མྱུ་གུ་གཅོད་མཛད་ཅིང་། །
སྣ་ཚོགས་ལྟ་ཐིབས་ཀྱིས་བསྐོར་ཐེ་ཚོམ་རྩིག་པ་འཇིག་མཛད་དེ་ལ་འདུད། །
यो बुद्धत्वमनादिमध्यनिधनं शान्तं विबुद्धः स्वयं
बुद्ध्वा चाबुधबोधनार्थमभयं मार्गं दिदेश ध्रुवम्
तस्मै ज्ञानकृपासिवज्रवरधृग्दुःखङ्कुरैकच्छिदे
नानादृग्गहनोपगूढविमतिप्राकारभेत्त्रे नमः
You awakened to peaceful buddhahood without beginning, middle, or end.
Upon your self-awakening, you taught the fearless everlasting path so that the unawakened may awake.
I pay homage to you who wield the supreme sword and vajra of wisdom and compassion, cut the sprouts of suffering to pieces,
And break through the wall of doubts concealed by the thicket of various views.
French
佛體無前際及無中間際

亦復無後際寂靜自覺知
既自覺知已為欲令他知
是故為彼說無畏常恒道
佛能執持彼智慧慈悲刀
及妙金剛杵割截諸苦芽
摧碎諸見山覆藏顛倒意

及一切稠林故我今敬禮

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I.5
འདུས་མ་བྱས་ཤིང་ལྷུན་གྱིས་གྲུབ། །
གཞན་གྱི་རྐྱེན་གྱིས་རྟོགས་མིན་པ། །
མཁྱེན་དང་བརྩེ་དང་ནུས་པར་ལྡན། །
དོན་གཉིས་ལྡན་པའི་སངས་རྒྱས་ཉིད། །
असंस्कृतमनाभोगमपरप्रत्ययोदितम्
बुद्धत्वं ज्ञानकारुण्यशक्त्युपेतं द्वयार्थवत्
Being unconditioned, effortless,
Not being produced through other conditions,
And possessing wisdom, compassion, and power,
Buddhahood is endowed with the two welfares.
French
無為體自然不依他而知
智悲及以力自他利具足

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I.6
ཐོག་མ་དབུས་མཐའ་མེད་པ་ཡི། །
རང་བཞིན་ཡིན་ཕྱིར་འདུས་མ་བྱས། །
ཞི་བ་ཆོས་ཀྱི་སྐུ་ཅན་ཕྱིར། །
ལྷུན་གྱིས་གྲུབ་ཅེས་བྱ་བར་བརྗོད། །
अनादिमध्यनिधनप्रकृतत्वादसंस्कृतम्
शान्तधर्मशरीरत्वादनाभोगमिति स्मृतम्
It is unconditioned because its nature
Is to be without beginning, middle, and end.
It is declared to be effortless
Because it possesses the peaceful dharma body.
French
非初非中後自性無為體
及法體寂靜故自然應知

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I.7
སོ་སོ་རང་གིས་རྟོགས་བྱའི་ཕྱིར། །
གཞན་གྱི་རྐྱེན་གྱིས་རྟོགས་མིན་པ། །
དེ་ལྟར་རྣམ་གསུམ་རྟོགས་ཕྱིར་མཁྱེན། །
ལམ་སྟོན་ཕྱིར་ན་ཐུགས་བརྩེ་བ། །
प्रत्यात्ममधिगम्यत्वादपरप्रत्ययोदयम्
ज्ञानमेवं त्रिधा बोधात् करुणा मार्गदेशनात्
It is not produced through other conditions
Because it is to be realized personally.
Thus, it is wisdom because it is threefold awakening.
It is compassion because it teaches the path.
French
唯內身自證故不依他知
如是三覺知慈心為說道

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I.8
ནུས་པ་ཡེ་ཤེས་ཐུགས་རྗེ་ཡིས། །
སྡུག་བསྔལ་ཉོན་མོངས་སྤོང་ཕྱིར་རོ། །
དང་པོ་གསུམ་གྱིས་རང་དོན་ཏེ། །
ཕྱི་མ་གསུམ་གྱིས་གཞན་དོན་ཡིན། །
शक्तिर्ज्ञानकृपाभ्यां तु दुःखक्लेशनिबर्हणात्
त्रिभिराद्यैर्गुणैः स्वार्थः परार्थः पश्चिमैस्त्रिभिः
It is power because it overcomes suffering
And the afflictions through wisdom and compassion.
One’s own welfare is by virtue of the first three qualities
And the welfare of others by virtue of the latter three.
French
智悲及力等拔苦煩惱刺
初三句自利後三句利他

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I.9
གང་ཞིག་མེད་མིན་ཡོད་མིན་ཡོད་མེད་མ་ཡིན་ཡོད་མེད་ལས་གཞན་དུའང་། །
བརྟག་པར་མི་ནུས་ངེས་ཚིག་དང་བྲལ་སོ་སོ་རང་གིས་རིག་ཞི་བ། །
དྲི་མེད་ཡེ་ཤེས་འོད་ཟེར་སྣང་ལྡན་དམིགས་པ་ཀུན་ལ་ཆགས་པ་དང་། །
སྡང་དང་རབ་རིབ་རྣམ་པར་འཇོམས་མཛད་དམ་ཆོས་ཉི་མ་དེ་ལ་འདུད། །
यो नासन्न च सन्न चापि सदसन्नान्यः सतो नासतो
ऽसक्यस्तर्कयितुं निरुक्त्यपगतः प्रत्यात्मवेद्यः शिवः
तस्मै धर्मदिवाकराय विमलज्ञानावभासत्विषे
सर्वारम्वण रागदोषतिमिरव्याघातकर्त्रे नमः
Inscrutable as neither nonexistent nor existent nor [both] existent and nonexistent nor other than existent and nonexistent,
Free from etymological interpretation, to be personally experienced, and peaceful—
I pay homage to this sun of the dharma, which shines the light of stainless wisdom
And defeats passion, aggression, and [mental] darkness with regard to all focal objects.
French
非有亦非無 亦復非有無

亦非即於彼 亦復不離彼
不可得思量 非聞慧境界
出離言語道 內心知清涼
彼真妙法日 清淨無塵垢
大智慧光明 普照諸世間
能破諸曀障 覺觀貪瞋癡

一切煩惱等 故我今敬禮

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I.10
བསམ་མེད་གཉིས་མེད་རྟོག་མེད་པ། །
དག་གསལ་གཉེན་པོའི་ཕྱོགས་ཉིད་ཀྱིས། །
གང་ཞིག་གང་གིས་ཆགས་བྲལ་བ། །
བདེན་གཉིས་མཚན་ཉིད་ཅན་དེ་ཆོས། །
अचिन्त्याद्वयनिष्कल्पशुद्धिव्यक्तिविपक्षतः
यो येन च विरागोऽसौ धर्मः सत्यद्विलक्षणः
By virtue of its being inconceivable, free from the dual, nonconceptual,
Pure, manifesting, and a remedial factor,
It is what is and what makes free from attachment, respectively—
The dharma that is characterized by the two realities.
French
不思議不二無分淨現對
依何得何法離法二諦相

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  1. English translation by Karl Brunnhölzl, When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra. Boston: Snow Lion Publications, an imprint of Shambhala Publications, 2014. All footnotes are from same following the numbers in the printed book. French translation by Christian Charrier and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule (Mahāyānottaratantraśāstra). Avec le commentaire de Jamgön Kongtrul Lodreu Thayé ('jam mgon kong sprul blo gros mtha' yas) L'Incontestable Rugissement du lion. Tsadra Foundation Series. Plazac, France: Éditions Padmakara, 2019.
  2. Brunnhölzl, When the Clouds Part, p. 1060: Throughout this translation of RGVV, numbers preceded by J, D, and P in "{ }" indicate the page numbers of Johnston’s Sanskrit edition and the folio numbers of the Tibetan versions in the Derge and Peking Tengyur, respectively. In my translation, I have relied on the corrections of the Sanskrit in Takasaki 1966a, 396–99; Kano 2006, 545; de Jong 1968; and Schmithausen 1971; as well as on most of the latter two’s corrections of Takasaki’s and Obermiller’s (1984) English renderings. In the notes on my translation, D and P without any numbers refer to the Tibetan translation of RGVV in the Derge and Peking Tengyur, respectively, while C indicates its version in the Chinese canon.
  3. The Tibetan versions [DP] have "I pay homage to all buddhas and bodhisattvas."
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